Volume 29, Issue 2

Der vorliegende Aufsatz untersucht aus systematisch-theologischer Sicht den von dem Heidelberger und Marburger Praktischen Theologen Friedrich Niebergall (1866–1932) zwischen ca. 1900 bis 1925 ausgeabeiteten Ansatz einer „Praktischen Dogmatik“. Niebergall wollte damit primär eine pastoraltheologisch orientierte Dogmatik entwickeln, die dem christlichen Prediger Handwerkszeug für seine „Erziehungsarbeit“ an der Gemeinde bereitstellt, mit deren Hilfe er die Gemeindeglieder zur Integration christlicher Ideale in die Pluralität ihres sozialen Alltags anleiten soll. Der Aufsatz unternimmt eine kritische Sichtung von theologischen Voraussetzungen, Inhalt, Aufbau und Folgen von Niebergalls Ansatz und stellt auch die Frage nach der Möglichkeit einer heutigen Adaption.

This paper provides a new reading of the theology of Lux Mundi (1889), emphasising the creative and constructive theological leadership of Henry Scott Holland (1847–1918). A wide range of works by Holland are examined, showing his resistance to the philosophical Idealism of Thomas Hill Green (1836–1882). This usefully illustrates ways in which Holland provided inspiration for later Anglican Social Theology. Holland’s influence on key trends in Anglican interpretation of doctrine, including theories of sin, penitence, forgiveness, atonement, and sacrifice are explored with reference to the moral climates of both the finde-siècle and the Great War (1914–1918).

Schleiermacher’s work on church history was neglected in research for a long time. In a critical examination of the common assessment of Schleiermacher as a comparatively conservative church historian, the study shows to what extent he adopts an Enlightenment category of thought with the concept of progress. In addition, the importance of this appropriation in the historicalphilosophical debate of the 20th century as well as in the more recent debate on church history is asked. It shows that although Schleiermacher’s concept of progress in church history can hardly claim direct normative validity today, there is a remarkable tradition of critical reflection on its opportunities and limitations, the processing of which can serve the constructive self-historicization of contemporary theology.

The aim of this article is to present some of the fundamental aspects of Heinrich Scholz’s life and work to an international audience, providing archival sources and key publications about him. My intention is also to present sources – mainly letters – in an English translation for the first time. First, I discuss the autobiographical note that Scholz wrote around 1948; second, I provide a concise account of his intellectual trajectory; and third, I focus on some of the defining moral episodes in his personal life, which form the majority of this article. Successively, I deal with his role during the Nazi regime, his contacts with Polish and Dutch logicians (using unpublished correspondences), and several personal crises, which had a huge impact on his life and work.